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multitude around Tabor-where the assemblies were usually held-in which all united in singing psalms of praise to God. They then bade one another farewell, strangers before, but brethren now, and each returned by the way he came, back to his own dwelling. They were even careful in this respect, that they might not unnecessarily trample down the harvest fields.

As these seasons continued to be observed, the multitudes who assembled, increased. From the most distant parts of Bohemia, from Pisek, Wodnian, Necolicz, Heyman, Ustia, Janovicz, Ledlezan, Pilsen, from Prague itself, and from many parts of Moravia, they came, some with horses, others on foot, pilgrims to that spot, precious above every other, because there they might enjoy unmolested, their peculiar worship and the communion of the cup. Undoubtedly many were drawn thither by curiosity. Nor would it always be as easy as at first, to restrain and repress the tendencies to excess, or unwarranted indulgence. Sharp things would naturally be spoken of a corrupt clergy, opposed to what these Taborites believed the authentic and authoritative command of Christ in the institution of the Supper. With all the general quietness of their demeanor, the Taborites had bitter enemies, and Wenzel himself, taught by experience how easy it was for him to pass from a throne to a prison, grew suspicious. He feared lest the report industriously spread by their enemies, that such a multitude would soon choose their own king and their own archbishop, might be true. An effort was therefore made to suppress these assemblies. The barons forbade their vassals and subjects to visit Tabor under penalty of death or confiscation of their goods. But all these measures were vain. The current of popular religious feeling had acquired a force and fervor that defied resistance. Sooner than forego his privilege, the peasant chose to abandon his home altogether, and disposing of his property escape at once the oppression of priest and baron. Tabor attracted them, says the old annalist, as the magnet attracts iron. Thus the very attempt to repress the popular enthusiasm defeated its own object. The people were taught rebellion by unwise restrictions, and Tabor from a camping ground of religious assemblies, became at once a populous neighborhood. The opportune death of Wenzel favored this

movement. Zisca with his rare combination of sagacity, enthusiastic devotion, and military genius, found the materials of an army already at hand. They needed only to be moulded by that discipline of which he was so perfect a master, and inspired with confidence in their cause as the cause of truth, and in the indisputable ability of their leader, to become well nigh invincible.

Tabor thus became the refuge and the fortress of the Hussites. But already many had advanced beyond the point that had been reached by him whom they still honored as a martyr. He had bequeathed to them with his dying breath, and amid the fires of the stake, the invaluable principle of the supreme authority of the word of God. With this as their starting-point, they went further. Even Jacobel and the Calixtines generally, were laggards in their views of reform. Not only a single sacrament, but all the institutions, doctrines, and rites of the Church were to be subjected to a Scripture test. Ambrose, Jerome, Augustine, and Gregory, they said, were but men. There was no need of consulting the sentences of the schools, or giving heed to learned doctors, when all things essential to salvation were to be found in Scripture.

On the basis of these principles, they maintained that no sayings or writings of learned men were to be held or believed as catholic by the faithful, unless they were contained explicitly in the canon of the Bible; that no decrees of the holy fathers, no institutions of the ancients, no rite or tradition of human invention was to be held, but all such were to be abolished and destroyed as works of anti-Christ, since Christ and his Apostles had nowhere enjoined them in the New Testament. On this ground they rejected chrism, the anointing with oil, sprinkling with holy water; the exorcising, blessing, hallowing of the chalice, church furniture, and robes; the observing of canonical hours; the dress, ceremonies, and order of the mass; the chanting of the priests, and the baptizing of children with exorcisms, holy water, and sponsors, instead of the simple rite by the application of pure water. For books of missals, or chants, gold and silver chalices, priestly vestments, &c., they felt equal aversion. Auricular confession, the fast of Lent, vigils, festivals of saints, or other seasons of special devotion,

except the Lord's day, were treated with no more respect. A priest, tricked out in his robes with their useless ornaments and celebrating mass in their customary manner, was but like the harlot of the Apocalypse, to be despised by the faithful. The mass itself should be celebrated in the manner practised by Christ and his Apostles, in the ordinary garb, without an altar, and in any place that might fitly serve. The sacrament of the Eucharist was not itself to be lifted up for the adoration of the worshippers, but was to be administered in a plain and audible tone of voice. The clergy moreover were to be like, the Levites of the Old Testament in regard to the possession of property, they were to be directly dependent on the contributions of the people. As to purgatory, and prayers for the dead or works of piety in their behalf, all this was rejected as silly and inane superstition. Invocation of the saints was condemned as savoring either of heresy or idolatry. All images, or the likeness of anything as an object of worship, stood charged with savoring of idolatry, and all such, as idols, were to be destroyed and burned.

These articles were published in the year 1420, soon after the Taborites had withdrawn from Prague. They gave great scandal to the Calixtines, who appealed to the world for testimony to the moderation of their views. It is evident that from the time when the Taborites first commenced their assemblies during the previous year, there had been great progress made in breaking away from the ceremonies, institutions, and doctrines of the Roman Church. The explanation of this is to be found in the free and friendly conferences enjoyed at Tabor by men who interchanged their views on religious subjects with the open Bible before them, which some had already partially translated into Bohemian, as their supreme authority. Tabor was the only spot in the kingdom where perfect freedom of religious opinion was allowed. "You may think as you like here," wrote an orthodox Roman Catholic on a visit to Tabor, to one of his friends. Thus persecution abroad, drove into a single community, the men who were foremost in their views of reform, and most advanced in apprehending the true spirit of the Gospel, and the simplicity of its ritual. With the Scriptures, acknowledged on all sides, as the only supreme autho

rity in matters of faith, it was no difficult or tedious work to convince men of the superfluous ceremonies and false doctrines with which the purity of the Gospel had been overlaid by a corrupt church. With the views of the Taborites on religious subjects, some of a peculiar cast in regard to social and political matters, were naturally allied. They were all anti-imperialists, and nearly all republicans, or at least in favor of an elective king. Their experience of a corrupt priesthood had produced in them an aversion to the learning of schools and colleges, whose degrees they treated with contempt as heathenish and anti-Christian innovations. Their study of the Apocalypse-a favorite book of the Bible from its denunciations of the great apostacy-led them into many extravagances of belief and practice. All however did not go to the same extreme with Martin Loqui, one of their preachers who derived his name from his eminence as a speaker, and whose principal associates were John Oilezin, Marcold, Coranda, and a certain Wenzel of Prague. These men, with a large portion of the Taborites, held the doctrine of the speedy advent of Christ and the approaching mission of "the seven last plagues," by which all Christ's enemies should be destroyed. In this vengeance the faithful of Christ are to bear a part; all who shall hear the word of Christ, are to receive the warning to "fee to the mountains," where the Taborites were already assembled, and whoever neglects to do this, shall perish by the plagues. At this time, the Taborites should be the holy angels sent out to rescue the faithful and bring them to a place of safety, as Lot was rescued from Sodom; they should be the execution ers of God's justice upon the guilty nations, while only the five cities which they named "places of refuge," shoull be span. riches of the Gentiles, or the property of Christ's enemies, should be taken from them by the faithful and dest oyed or burned.

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In this consummation of all things Christ will himself visibly descend to earth and assume the government of the world, and all who have not on the wedding-garment will be cast into outer darkness. All the kingdoms of the world will come to an end. There will be no more exaction, no more paying of tribute. Sin will be destroyed. There will be no more scandal, abomi

nation, and falsehood; no more persecution or suffering, for all will be the elect children of God. Those who are born in this renovated kingdom of Christ will be brought forth without pain, and will never die. The glory of this kingdom thus restored, will be greater-before the resurrection of the dead,-than that of the primitive Church. The sun of human intelligence will no longer shine; none will need to teach another to know the Lord, for all shall be taught of God. The law of grace will then no longer have place, it will be done away. The use of churches will be dispensed with, for God himself will be the Temple, and like hope and faith, lost in sight and fruition, all outward structures will disappear. Then shall come the resurrection of the dead-the first resurrection in which the dead in Christ shall be raised, among whom John Huss should appear, and thus for his elect's sake God would hasten the consummation of the world.

In this renovation of all things, man will be restored to the state of innocence enjoyed by Adam before his fall. There will no longer be pains attending childbirth, no such thing as original sin, no necessity for the waters of baptism, no more need of the sacrament of the Eucharist, for men shall eat angels' food.

These peculiar views were an excrescence upon the religious system of the Taborites, and were shortly modified very essentially by succeeding events. The prophecy in regard to the five cities of refuge was effectually defeated, and many of the peculiar teachings in regard to Christ's advent were abandoned. They were all based upon an unwarranted interpretation of obscure texts; and when their novelty wore off, they were for the most part cast aside.

The Taborites however clung fondly to the notion that they were God's peculiar people, and were specially designated by him for the reformation of the Church, and the defence of the faithful. This belief led them to interpose for the destruction of what they regarded as idolatry, superstition, and anti-Christ. Their creed on these points was not a dead letter, and they went about their work with an energy and a courage which might challenge the reproach, but was too serious and earnest for the derision of their foes. They did not shrink-however

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